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THE NECESSITY OF A DECIDED ADHERENCE TO CHRIST
TO inculcate a devotedness of heart to God, and to insist upon it as indispensably necessary to salvation, is generally deemed harsh and uncharitable: and certainly, if it were not required in Scripture, we should be exceedingly blame-worthy in so alarming and terrifying the minds of men: but we must speak what God has spoken, and deliver faithfully what he has commissioned us to declare. To what purpose would it be for us to deceive our fellow-creatures? We might speak of candour, and prophesy smooth things, and lull men asleep in sin; but we could not invalidate the word of God, or reverse the sentence that he shall utter: the declaration of our Lord would still condemn both our hearers and ourselves: “If we are not with him, we must be against him,” and he will account us his enemies in the last day.
In considering this declaration, it will be proper,
I. To explain it—
Taken by itself, it has no material difficulty in it—
[The Lord Jesus Christ is a Sovereign, who is at war with all the powers of darkness: and we, as his subjects, are bound to fight his battles — — — Among the subjects of earthly monarchs no neutrality is admitted: if their kingdom be invaded, all must unite to repel the enemy: neutrality in such a case would be treason. Now thus, whosoever joins not himself to the standard of our Lord, to fight under his banners, and to oppose his enemies, is a traitor to his cause; “he is really against our Lord, if he be not for him.” As a labourer who has neglected to gather up his corn, has in fact wasted and scattered the property of his employer, so he, whose duty it is to exert himself in gathering a harvest of souls for the Lord Jesus, if he neglect his duty, is really the means of alienating them the more, and of driving them farther from him.]
But, when compared with a passage of an opposite aspect, a considerable difficulty arises from it—
[Our Lord on another occasion used an expression apparently the very reverse of this: “He that is not against us, is on our part [Note: Mar_9:40].” Now which of these assertions is true? for, in words, they plainly contradict each other: or, if both be true, how are we to reconcile them with each other? The true way to ascertain their meaning is, to consider the occasions on which they were spoken.
When our Lord uttered the words of our text, he had been arguing against those who imputed his miracles to a confederacy with Satan; and had shewn, that as the whole aim of his life was to destroy the influence of Satan over men, Satan would never have aided him in such a work; he would rather have withstood him to the utmost of his power: and consequently, the miracle which Jesus had wrought in expelling Satan from the demoniac, evinced his power over Satan, and his determination finally to bruise him under his people’s feet. From hence our Lord took occasion to observe, that there must be the same determined hostility in his power against sin and Satan as he himself had evinced; and that, if any of them should make a truce with Satan even for an hour, they would instantly be considered as traitors to him, and be dealt with as his enemies.
But when our Lord spake the words recorded by St. Mark, he had been reproving his disciples for presuming to forbid a man to cast out devils in the name of Jesus, merely because he did not associate himself with them: “Forbid him not,” says our Lord: ‘he is not a partisan of yours, it is true: but he is advancing my interests, as well as you; only he is doing it in a somewhat different way. His performing of miracles in my name is a proof of his faith in me, and of his concern for my honour: and therefore, though he may not have so clear views as you, or walk exactly in the way that you would have him, yet he is to be acknowledged as a friend of mine: he does nothing against me; and therefore must be considered as on my side.’
Thus the two passages, though apparently opposite, involve no contradiction whatever: the one shews us how to act towards the avowed enemies of Christ; the other, how to act towards his less conspicuous friends: the one forbids neutrality; the other bigotry, or party-spirit.]
Viewing these words then as a declaration that neutrality cannot be endured amongst the followers of Christ, we proceed,
II. To confirm it—
There is a twofold warfare, which, as Christian soldiers, we are to maintain; and to each of them does the declaration in our text apply. We must be decided and constant in our opposition to,
1. The enemies of Christ within us—
[Amongst these we must number all our corrupt affections and propensities, which tend to the subversion of Christ’s authority within us. Not one of these is to be spared, though it should be dear as a right eye, or apparently necessary as a right hand. They are indeed exceedingly numerous, and have “strong holds” which are almost impregnable. They are also mustered and led on by a subtle adversary, “the prince of the power of the air, who worketh in all the children of disobedience.” Still, however, we must not be discouraged, but must go forth against them, “strong in the Lord and in the power of his might.” We have armour, if I may so say, forged for us in heaven, and fitted to every part that is vulnerable, except the back, which we are on no account to turn to our enemy. Clothed in this, we need not be afraid: with the sword of the Spirit and the shield of faith, we shall in due time be “more than conquerors.” But we must never make a truce, or even parley with any of our enemies. “The filthiness both of the flesh and of the spirit” must be opposed without ceasing, and without reserve. Every evil temper, every sensual inclination, all sloth, impenitence, unbelief, or whatever it be that “wars against the soul,” must be mortified and subdued; nor must we ever cease from our conflict till we have overcome, and are crowned with victory.
Now, if we be not thus resolute, we shall not only not advance the kingdom of God within us, but shall weaken and destroy it. The work of grace within us is not like that of a painter or statuary, that may be left and resumed at pleasure, but like that of a ponderous stone rolled up a steep ascent, which will return, as soon as the force that impelled it is withdrawn. Relapses into sin tend exceedingly to impair the gracious principle within us; they harden the heart, and sear the conscience, and “grieve the Holy Spirit of God;” and if not speedily repented of, set us further from God than we were before our minds were first awakened [Note: 2Pe_2:21. Mat_12:45.]: so true is it, that, if we “cease to gather with Christ, we scatter abroad.”]
2. The enemies of Christ around us—
[The whole world is, as it were, risen up in arms against our Lord and Saviour; all of them saying, “We will not have this man to reign over us.” Against them, therefore, we are to take part with our blessed Lord. We must protest against their maxims, their principles, and their conduct. We are “not to be of the world, even as Christ was not of the world.” Instead of attempting to hold communion with them, which is impossible, we should “come out from among them, and be separate [Note: 2Co_6:14-17.].” The attempting to seek their friendship is an act of hostility against Christ himself [Note: Jam_4:4.]. Let us not however mistake, as though religion required us to hate any of our fellow-creatures; we must love their persons, but hate their ways. This line of conduct is prescribed to all the followers of Christ: whilst they “glory in the cross of Christ,” they must “by means of that cross be crucified unto the world, and the world be crucified unto them.”
Now, if we draw back from this avowal of our sentiments and this decision in the cause of Christ, we rank ourselves immediately on the side of his enemies. “In forsaking his law, we praise the wicked,” when rather, “by keeping his law we should contend with them [Note: Pro_28:4.].” “We strengthen the hands of Christ’s enemies,” and in the most effectual manner promise them life, though every part of the inspired volume threatens them with death [Note: Eze_13:22.]. Let us remember then that we must be faithful to our profession: we must shew “whose we are, and whom we serve:” we must “shine as lights in a dark world,” and, “instead of being conformed to the world, we must, by being transformed through the renewing of our minds, prove, and exhibit to all around us, what is that good, and acceptable, and perfect will of God [Note: Rom_12:2.].”]
Let us learn then from hence,
1. The proper objects of Christian zeal—
[There is a zeal that is good; and there is “a zeal that is not according to knowledge.” Of the latter kind was that which the Apostles manifested when they forbade a man to cast out devils, merely because he did not follow with them. The work itself was good; and its being done in the name of Jesus, gave them reason to believe that he was a believer in Christ, though he did not unite himself to them. Should they not then rather have rejoiced in the good that was done, though it was not done precisely in the way which they would have preferred? Alas! the spirit which they indulged prevails in every age: men do not like to see the empire of Satan assailed, or the kingdom of Christ established, if it be not done by their own particular party, or by the means which they particularly prefer: and they would rather that the good were wholly left undone, than that persons, differing from each other in smaller matters, should unite together to effect it. All this is the effect of pride, and envy, and bigotry: and, whatever such persons may think, they will be reproved by Christ, even as the Apostles were. The proper object of our zeal is the advancement of Christ’s kingdom upon earth, and in our own hearts in particular. To be zealously affected always in such a cause is a good thing: and I pray God that we may never relax our exertions in it to the latest hour of our lives.]
2. The necessity of abounding in it more and more—
[We have observed, that men cannot continue stationary in the divine life: we must either advance or decline. Now it is not at our first conversion only that the words of our text are applicable to us, but at every period of our lives. The longer we have professed ourselves the Lord’s servants, the more necessity there is for firmness and decision. To become lukewarm, is the worst of states, the most offensive to God, and the most injurious to ourselves [Note: Rev_3:17-18.]. We have this only alternative, either to maintain a warfare against all the enemies of Christ, or to make Christ himself our enemy: and can any one doubt which he should prefer? If we provoke him to anger, “will our hands be strong in the day that he shall deal with us?” Let us then “fight a good fight, and quit ourselves like men:” then shall we “be approved of him who has chosen us to be soldiers,” and reign with him in glory for evermore.]